Passover: Balancing The DIVINE SOUL And The ANIMAL SOUL - Rabbi YY Jacobson

the yeshiva.net. I want to welcome everybody and say for our new location women's class. I and we are very very grateful and especially to all of the people who made this happen. So first I want to thank Reblazer and Heather Shiner for allowing us to use this space here just like for many years we used the tent and the scholan 18. I want to give a personal gratitude on behalf of all of the participants and all of the viewers and listeners the world over for this graciousness and hospitality and on the highest level for all of these years. Thank you very very much RBlazer and Heather Shiner and of course to the entire leadership of the shul of 184ch for all their involvement and their permission and of course for the entire board and all of the leaders of this sh known as the barn. the barn at 84 Viola right here for their gracious hospitality and all of their assistance and help in making this transition as easy and smooth as possible and for this very special hospitality. So, thank you so so much to the entire board of directors and the entire Schul here at the barn. And I want to also make a very special mention of uh an individual who allowed all of the technology to be created here in a pretty short while. I want to thank Frerieded who's right here in the back. He set up the entire system also on 184ch as well and in my house as well so that all of the live streams around the world. Thank you very very much and also Silber from the yeshiva.net net for all of his invaluable help and contribution and and and everybody else who needs to be thanked including the one who's not giving me permission to be thanked a and everybody else who's [Laughter] involved and may I asked the person what do you care and the person said the real thanks I want is from some for something and something that you cannot help me so Hashem should thank everybody in the way that he knows how to thanks. And of course, as we say for all of the troopers who are here today and I know that uh I know the parking in the other location and the barashem multitudes of crowds that saturate that location has become a little difficult, but you endured and here we are. So, and thank you to Hashem for allowing all of this to happen. And may it all be may we be channels here to learn and grow and strengthen ourselves and others and become beacons of light and empowerment and inspiration and everybody should be blessed with all the blessings in the most revealed and manifested way. Okay, so let's begin. I just want to announce next week there will be a class as well. That's next Tuesday and then we will take the PES break. So next week there is a class. Okay. So everybody knows that the big mitzvah of Pesak that we're soon going to commence in a just a few days is of course the mitzvah of eating matzah and the prohibition of consuming eating and even enjoying benefiting from kts like selling it and even having kts possessing kts The most basic component of this mitzvah and the basic explanation the safer is usually the work that gives a basic outline of the reason for every mitzvah is it's one of the many things we do to commemorate mitz we all know the story that the night before they left Egypt the Jewish people were instructed to have their first seder of history and at that seder eat matzah and eat mr and eat the carbon pes and that becomes a mitzvah for generations and at the night of pes of matzah to eat matzah and not to all the seven days of PES or an outside of all the eight days of PES and this is one of the things we do to commemorate what happened the night before they left Egypt as part of our memory our collective and individual memory on a constant basis of Mitsay which was really the foundation of Jewish peoplehood and Jewish identity that's the most basic explanation what we want to explore today is a deeper dimension in the significance of eating matzah in other words it seems like it's just eating a food that reminds us of a food that was eaten thousands of years ago. So, it's a form of this is what they ate then. And sometimes that matzah can actually taste like it's 3,000 years old. Depends which bakery makes it. But it usually has that ancient ancient taste. Although I should say that in ancient times and by the Yemenes till today, you know what their moatzah really was like? It was like pa until today. It was like pitha. So it was actually the carbon pesa was a pretty pretty delicious sandwich. Um because you had pa inside you had lamb chops, literally lamb chops. You had a bitter herbs which was a gavald like what we'd call today barbecue sauce but a much healthier version without corn syrup and with all the all the whatever. I'm not going to describe what's in your uh barbecue sauce. You could look at the ingredients and discuss it with your nutritionist. However, this was pure bitter herbs, pure pitha with with with lamb. It was a gavaldica gavaldica sandwich that kosahil. It wasn't like they did a sandwich like we do with our hard hard matzah. It's very hard to use that as a sandwich. The Yemenites still do it today. It changed in Europe because it was very very difficult to maintain it. There used to be everybody baked matz in their own house. This before commercial matzah bakeries. Then everything was different and they would bake it throughout Pesak. When the commercial matzah bakeries happened which was already in the 1700s bigger matzah bakeries intats and cities two big issues became one was the issue of gros meaning particles of flour that are not baked and if they can get wet there's an issue especially in the community have became a huge huge issue in eastern Europe and the second issue was that they made the matzah much harder to avoid any problem of kits but ancient the matzah was actually pa so generally the food itself is just food it's regular bread instead of leavened it's unleavened heaven instead of it's matzah. But we're going to see that there may be something much deeper in the experience of matzah. Not just as a memory but in a present day experience of what happens when you eat matzah. For this we need to introduce a second issue and that is the stringency of eating pes which seems like okay so you ate a bagel so you ate a slice of pizza so you ate a der so you ate a rugal and yet the considers it to be a very very serious issue. If you look in the first source sheet, this is parasic Exodus 12:15 says for seven days of Passover on the first day before the holiday eliminate all of the is sourdough. By the way, when I grew up in yeshiva in they used to translate as yeast. Only when the my wife and other started to bake sour did I actually learn what is. We never knew what s is. I thought was the yeast that people buy in stores. That's not what is actual starter that you need to make sourdough. That's what is. And when you allow a dough, flour and water to live on its own, the bacteria needs food and it creates this. And that's what is so get rid of this. Whoever eats during these seven days that soul gets cut off that Jewish soul gets cut off from the first day of PES through the seventh day of Pes. What is the stringency of eating to the point that the Tur says it's an issue of Kuris? Kuris means the soul getting cut off. That's a pretty pretty powerful powerful statement. What is the significance of it? Can we relate to it? Can we understand it or just say okay that's how it is? A very interesting thing with matzah and is what's the easiest thing to become on pes? What do you think is the easiest thing to become? What do you have to be most careful about something becoming? The answer is matzah. Right? Everything nothing is as serious has a vulnerability to become like matzah because matzah is on the way of becoming. Right? If you just leave it a little more, what happens is simply it ferments and the enzymes that it releases creates levan. And it's interesting that if you look at matzah and ktz even though in pes they're like two arch enemies, their spelling is almost identical. If you look in your second source, how is matzah spelled? Me sad. How is spelled? Me sad. So the me and the saddic are identical. The difference is the and the hey. Which two letters in the Hebrew alphabet are the most identical? And the answer is and hey, take a look at hey, take a look at they both have a roof and they both have a right leg coming down from the roof and a left leg coming down from the roof. They're both open on the bottom. You see? So it's literally that's what a is. You have a roof on the top, you have the right leg extending from the roof, you have the left leg extending from the roof, and you have opening on the bottom completely. You take a look at the hay. It's literally almost identical. A hay has a roof on the top. It has a leg coming down on the left. It has a leg coming down on the right. It's open on the bottom. What's the difference? The difference is in the hay, you have a little space, a tiny space, a tiny opening, a crevice, a peepphole between the roof and the left leg. But in every other area, matzah and ktz are literally identical in the words and also physically because what is ktz? KTZ is matzah that was just allowed to continue to rise before it baked. It was baked. What is the significance of this that when the ter uses the words for matzah and it literally chooses exactly the three letters. It just has to make a little difference. So it uses hey versus which are literally the two most similar letters in the entire alphabet. Alf and bay are not similar. Gimmel and dal are not similar. Zion and tough are not similar. Hey and are almost identical with that little space on the top. And that is the difference. In order to appreciate this, let's learn something else. We all know that Adam and Kava were told to eat from all the trees in the Garden of Eden when they were created besides one tree. That tree is called theas. The tree of literally of knowledge, of awareness, of wisdom das. What type of tree was it? The Tory doesn't say. And of course, there's an argument how not, right? There are some opinions that it was a fake tree. By the way, the apple idea, that's from the Christians. But in Gar, you have an opinion that there was a fig tree. You have an opinion that it was an estric tree. You have an opinion that it was a vine, grapes. You have an opinion that it was it was actually grain. It was wheat. That's a very very famous opinion in the Gmorrah that the eight was called was it was actually grain. And let's take a look at that opinion. That's track 8 is page says the tree of knowledge was not a vine. It was not a fig. It was not an estri tree. By the way, the reason it became an apple is because in ancient Hebrew estrig was often understood as apples. That's one of the explanations just for reference point. So some people say maybe there was an apple and that's what est means. Okay, it's a separate discussion. But says it was grain. It was and he says and I'll tell you why. [Music] You could see it in the English. Even today, the child does not know how to say or call out father or mother or as we would say more accurately, dada, mama, da mama, aba until he or she tastes the taste of grain. That's why it's called the tree of knowledge because when does the child get the das to be able to say mama it is after he or she starts eating wheat or grain. That's why it's calledas. It's what inculcates some form of da some form of the ability or the knowledge or the knowhow to be able to articulate or to begin to articulate these names dada and mama. I don't want anybody here to be offended that the gmorra says first abba then im. Shouldn't the baby first say mama and then dada? Because let's face it, mama spends a lot more time with the infant than dada if only she is the source of his nutrition. But you may also remember or know that in most cases infants say first dada and then mama. And they're not even sure for the reason for it. Some say because simply biologically it's easier to pronounce the word dada than mama. But that's a fact at least in most cases and that's why the so so interesting how the garra says it also aba then ima but it's nothing to do with uh who spends more time and who has sacrificed uh more for the child. So this is a fascinating thing. Now it looks like almost it's a coincidence. I mean, come on. Right, when the baby starts eating grain, that's when they start saying aba. Like, as long as the baby's, you know, nursing mommy's milk, there's no abaima. But that's what he says. That's what Huda says. And that's why it's called and that's why it's called what's so interesting about this is that you know in recent years when there's so much more knowledge about this and about the development of the body we see this even from a scientific perspective because basically what we know is that children infants can begin eating solid foods especially grain even if it's like a cereal or a kasha or a puri or a baby food diluted usually 6 months or 9 months usually not before 6 months but After six month be 6 months, 7 8 9 months, 10 months, 11 months, a year. That's when they can start digesting, chewing, and even having the coordination to be able to consume solids, especially grain, even if it's in a diluted form that can be consumed by a child. When is the time that usually infants start articulating the first sounds and the first words like dada and mama? It's usually six months or nine months or 12 months in a regular pattern. So we do see that it's roughly the same time. But could you make a correlation between the two or just coincidentally after 6 months at some point they could start eating salads and grain and they also start can say you know ba ba da da mama whatever these words are. The truth is that today we know that there's a connection between introducing solid foods like grain and an infant's ability to make a sound like dada and mama. And the reason is because the body and the mouth movements required for eating puries for eating cereals or baby food and salads prepare them for babbling and speech development. So it's actually biologically mamish connected. Literally the body and mouth movements that are required to be able to eat salads and not just mommy's milk is exactly what prepares them to be able to start articulating words because basically I mean it's not our discussion today but I just want to mention this because it's pretty fascinating as how how the Gammorra articulates it thousands of years ago that as babies start eating solid foods the what is it called the lings the voice box lowers the voice box of the infant gets lower and the cheeks become thick thinner and their bodies become stronger and more mobile. This leads to stability in the jaw, jaw stability and therefore it also leads to tongue movement and this is all needed for eating the puries the cereals with salads and eventually for speaking. So on one level it seems very interesting but you would say okay so don't blame it on the salad. It just happens to be that the solids help. But here we see that the garra is actually saying that there's a very very deep correlation between the two. So in in in in kabala in cababalistic works andidic works there's actually a deeper corre correlation explained. It's not just a biological thing which is also part that the eating of these foods creates change in the stability of the jaw and in various processes in the mouth and in the voice box that allow the baby ultimately to say dada and mama. But there's also something it's it's not just a coincidence from a biological perspective. It's like yeah it just happens together because this is these are the physical facts but there's also a spiritual power in the dugen. There's a spiritual power in the grain. Like like like everything in biology, it's a manifestation of spiritual truths. The spirituality, the energy in the grain is what creates also biologically the changes that allow the baby to start saying the first words father and mother. Now there's two types of grain. There's and there's matzah. When I'm feeding a baby baby food of grain, even if it's diluted, it could be it could be matzah. But one thing is sure, they're both connected to the eight sadas. They're both connected to das. You make matzah out of grain. Usually wheat, it could be barley. Some people make it out of spelt, rye, oats. I mean, the most common matzah is made out of, of course, wheat. I mean, today there's a lot of spelt matzah and barley matzah cuz wheat has become oats. Oat oats matzah, of course. But these are all forms of dugen of grain. So, let's now get deeper into this and see the connection and then we'll see the uniqueness of what happens when we eat matzah. Okay. So here in your next source sheet we have as you could see is a classic classic work work in the world of Jewish mysticism and spiritual spirituality that was authored by somebody known as and he wrote a book called which is basically explains many of the mitzvah of many of the 630 mitzvah not justically and not just symbolically but actually explains a psychological and emotional and spiritual meaning in many of the mitzvah. And he has there two mitzvah, one connected to matzah and one to the prohibition oft. And there he takes this gimra about children saying da and mama when they start eating grain and uses it as a foundation to appreciate the entire experience of what eating mats on pes is and the prohibition and the negation of kitz which seems a little strange that kits is permissible a whole year on chabas. We even have a mitzvah of Mishna. I mean it doesn't have to be it could be also matzah. People eat matzah all year besides before pes but all year is certainly fine. And then suddenly for seven days or eight days it becomes the arch enemy. It becomes such an arch enemy that if you see it it's like a colossal disaster. Right? My brother has a joke. He has a relative who predicts for him is like a world war. He says he says this relative goes to war against the KTS and he says this year he's bringing in nuclear from nuclear reactors from Iran to destroy his KTS. That's how serious it is. Like what happens during these seven days that the KTS becomes enemy number one and the matzah becomes celebrated. So like everything in Yiddish we could see it just on a physical technical level or we could really appreciate the inner emotional energy and awareness. And every yumpt is celebrated in a much more rich and profound way when we can tune in not just to the practical things what we need to do that's the foundation but also be able to bring our consciousness into it and to appreciate what is happening internally and what could happen internally. So this was written by Sam was the grandson of the Balata the third and actually I was thinking this morning as I was making the si that his 160th yard he passed away yud on the 13th of Nissen in the year which is 1866 so this year is actually the 160th yard of the so it's very appropo to study a piece of his work and this is based on a teaching of his grandfather the alterb the balatanya Let's see. I to I took out a few paragraphs from a from a very long discourse mime long discussion. I took out a few paragraphs. I'm going to read and translate and then explain may I be a channel to be able to channel this uh incredible wisdom and profound uh connection to be able to make it relevant to our lives. So he says, "Let's understand the mitzvah of eating matzah that they were told to eat already in Egypt. This has a very interesting name for matzah. Miklah is bread food. Miklah is in Aramaic. Mikl is bread musa is from the amuna it's the bread of trust the bread of faith now it seems what does that mean how does matzah become matzah is just matzah it's just food how can food have the quality of faith or trust so most people understand the z because we're eating it because to remember you so it's a food that reminds you of amuna but desire actually says that the bread is bread of faith so the says here desire doesn't just mean it reminds reminds you of an experience. There's actually something about the matzah itself. When you're eating matzah, you're eating a muna. Now, that seems strange. How do you eat ama? You can eat it. You could think about it. You could feel it. You could experience it. But he says, "No, it's because the word is the word m means confined." What does it mean a person is confined? They're not fully alive experiencing the full spectrum of what it means to live. How is that expressed? in the absence of ama matzah is the food that helps them liberate themselves from its so it's actually the food of liberation this food helps the become entrenched in their heart what does this mean so the third line in your source sheet you see it's the it's the fourth source it's the force fourth source in the source sheet and we're on the third line of the fourth source it says we're in the third An infant can say dada or mama or father or mother or mommy or aba or imma in good old Hebrew until they don't eat grain. What does this mean? When a baby says dada, mama, abba, imma, what are they actually experiencing? What do they know about this dada? What do they know about this [Music] mama? Nobody's going to say that the six-month-old or the 8-month-old or the 12-month-old who's saying daddy or even the one and a halfyear-old or 2-year-old really could give you a full presentation or have a developed idea who really mommy is. I mean, at 30 years old, they think they know who mommy is. Much better than mommy ever knew herself or ever understood herself, right? I think it was Mark Twain who said, "When I was nine, my father was a genius. When I was 19, he was a Now I'm 29. I have a couple of kids. My father has some brilliant pieces of advice. It's funny how much the old man learned in 10 years from when I was 19 till 29." Okay. So, at some point, your children know you much better than you know yourself. At least they believe so. I don't know, maybe it's true. You'll have to decide that. Uh, you'll have to decide that I'm not going to get involved in that one. But certainly at this age, they're saying aba. They're saying something. The child is identifying mama. And the child won't call any woman that he sees in Costco or she sees in Wesley Kosher or Rockland Kosher or Evergreen Uptown or downtown just because you see a woman mama. No. No. Mama is reserved for the one and only mom and dad is reserved for the one and only dad, Aba. So what exactly is this level of awareness? What is this knowledge to say that it's a full comprehensive? You can explain what a father is, what a mother is obviously not. Does a child understand that the mother and the father are responsible for actually the birth, the whole process, what happened here? They got married. They were together. Mommy, you carried the baby for nine months. It took a lot a lot of work. Does a child understand that the the fetus was developed from the egg and the seed which literally came from the organism and from the brain and from the consciousness of the father and the mother? Does the six-month-old or the year old know that a father and the mother have this deep embedded sense and nature and feeling that they're going to support and sustain and provide and protect and nurture the baby and give all the needs. And this is really what a father and mother is. Even adults don't always understand this. We're still trying to figure it out. You know, it takes time to appreciate your father and mother because, you know, it's it's a it's a comp it's a very deep and complicated relationship. I don't have to explain it to you. Those who don't relate to the fact that it's complicated, you're very lucky. You must be very special and maybe have special parents, but usually it's complicated. You know, there's the good parts and there's the challenging parts. But certainly at this age, does the child, does the infant have the full scope of what it means to be a mommy, what it means to be a daddy? Obviously not. You can't expect an infant to have this knowledge, to have this awareness. So why is he saying daddy mommy? It's just the name dada mama. The true depth of what it is to be a mother, what it is to be a father certainly is beyond the comprehension and the intellectual clarity that exists in this child's mind. However, you're not going to say that it's a mistake. But don't say it's nothing. It's just babbling words. No, no, no, no. The infant will not use this word for something else. When the infant says mama, there is something there. There's a very deep sense of safety and trust and awareness. Yes, they're not capable of giving a lecture about it. They're not even capable of formulating this whole idea in their brain. But it's not nothing. It's not meaning. It's not just a reflex of mama, dada, baba, dada. The child is not going to use this word and turn to anyone besides mama. I don't have to preach about this to mother sitting here, right? That's that creates the unique bond and the unique relationship like you want to tell the baby there's other women. Go to them. They're also experienced. No, I need you to wake up at 3:00 in the morning. I need you to change my diaper. I need you to hold me for the next three hours. There's other people available in this universe. go to your daddy. No, I want you. That's what he says. He's not going to go to anybody else. says what's really happening is the entire depth of what it means father and mother is there in these words but it's not there in a way that is expansive and comprehended and elaborate and explained it's all embedded in that one word sure as a child grows up they'll be able to unravel that word ima aba and see much more in it. But even at this moment the entire incredible depth the magnitude of the relationship and we don't have to describe certainly not in this class what a mother experiences what motherhood is. I'll be if I stand at this class and start explaining and giving an eloquent poetic presentation about what a mother experiences whereas in Yiddish your grandmother would say but if you want you could listen to the song you know that song pretty good song right what a yideshame is mother there's something about mother and of course father as well I aba that infant is not aware of this on an intellectual level. But all of that is somehow compounded, compressed and embedded at least in a concealed way like a seed. The seed when you look at a seed, you don't see the whole apple tree. You don't see the whole estric tree, but it's all there in the seed. It's all there in the seed. And the seed's potential will be unraveled. So he says that deep deep depth of it is all here in this world word, but it's contained in a limited way. is just dada mama but it contains all of that. We have an example for this. Somebody learns a with a little child, just a basic law, a basic story, a basic, you're talking about a four-year-old, a 5-year-old, a six-year-old, a seveny old, you're not going to give this child the entire background, the entire pitpull and where it comes from and the development and how it was developed. because the you're going to lose the child immediately. Not only that, you may tell a story before and you may give a metaphor, but at the end of the day, you're giving the child everything, but you're not giving them everything in the sense of all the elaborate information. By teaching always has to be age appropriate. It's very, very important. There's how you communicate to a three-year-old, how you communicate to a one-day old and how you communicate to a 10-year-old. And there's also how you communicate to a 50-year-old who may also still who may also still need that communication relative to that person's ability. Child is not only knows a child in years. You know, there's different types of children. So, the point is I'm giving the summation of the I may even use it through a metaphor, but I'm not compromising on the truth of it. It's just packaged in a way that the little child could contain it. But what are you giving them? You're giving them the ultimate the way it is without the entire grander and expansiveness which would just shut them down. The second paragraph of the This is what the Gmorra means. When a child eats grain, they start saying there's something about the grain. In grain, you have the energy of wisdom, the energy of God's like it says in we don't live on bread alone. We live on the mouth of God. explains the energy of Hashem that's inside the grain. When Hashem said on Tuesday, let the earth produce growth and produce including grain. So in grain in all foods there's a divine energy that is responsible for the chemistry of food. When you're eating the food, you're not just eating physical food. You're eating energy. You're eating spiritual energy. That's why in Judaism, eating with mindfulness is so essential because there's a relationship with the food. That's what the saying might Hashem in the food. the leim has in it might it has in it something called and when the baby consumes that when the infant digests this something opens up in their awareness what is it so there's the biological process we spoke about how the the the voice box and the the jaw and the cheeks and the body develop in a certain way that the baby can articulate these words there's on a deeper level what really is happening that there's a certain dasadas a certain awareness that the baby now has that there's something called tatyanami. It's not just a reflex. It's not just an instinctive experience, but it's even more than instinct. There's a certain awareness. What type of awareness? Could the baby now give a lecture what it means to be a mother? No. But that entire depth is somehow embedded in a more potential and concealed way in this experience of for me. Oh, he did it for many years in the men's class. So, he's experienced. Thank you. Oh, so now when we eat matzah, let's understand what really happens. There's something very deep in the experience of matzah here. Till now we were just talking about grain. An infant consuming grain. It could be matzah, could be. We're talking more in terms of their relationship with their parents and a child growing up. But now let's shift it to the experience of matzah. Why? the night before they're leaving Mitzim the main mitzvah is I want you to eat matzah tonight and every year this night eat matzah what is the meaning of this so he says in the next paragraph the line the paragraph starts with the word since at this age the baby can't comprehend you can't expect this level of comprehension as is so we call it amuna it's called a type of faith faith doesn't mean you of awareness in it. Faith means the deepest infinite awareness is expressing itself according to the capacity of where the baby is. Now it's like the child grasping the without knowing the reasons and the depth but they know that it's like the child calling out father and mother. matzah. This happened to the Jewish people through matzah. And that's why it's called the poverty bread because it never has risen. It never rose because represents something that is inflated. It rises which represents the ego which doesn't allow for the awareness of the divine. And that's why the night before time they had to have matzah. What type of grain? Not the regular atadas. They have to have a particular type of grain which doesn't rise. It's not inflated. It represents the flat humility which is not flat in the sense that it's unexited but it's flat in the sense that it's the ability to surrender to be able to experience this awareness of abaim father and mother. Now let's see what does this mean in people's lives. What does this mean practically in people's lives? So he says paragraph starts just like when they actually left they had to eat matzah the night before every generation we eat matzah and this is an obligation the night of you should eat matzah because leaving Egypt spiritually is a generational experience. What does that mean? What does that look like? I don't live in Egypt. I'm not exiled in Egypt. Because every person operates on two levels of consciousness, two souls. We have an animal consciousness. Those who go to my wife's Tanya class have heard this before. We have an animal consciousness. It comes from a shell called which means a translucent shell is the spiritual root of 70 nations of the world. The garra says they call God the god of gods. Even even they call hashem hashem. He's the god of gods which means I'm also a god. He's the god of gods. He's the big boss. You know he's the CEO of all the gods. But I'm certainly also nishk. I'm also not chopped liver. We'll see what that means. What does that mean in a person's life? It's not such a stupid idea like the god I'm a god. I'm not a god, you know. But the idea of god, we'll understand what that means in a moment. But you also have a divine consciousness. Divine consciousness is actually a piece of hashem. So it's not separate. So it doesn't call the god of gods because it experienced itself as part of hashem. So there's only one. Now this divine soul was lowered into the animal soul. It came to the animal soul and the animal soul was lower than the angels. It's down here in this world because the animal soul lives in a consciousness of gamma. Yaj means complete sense of ego and separateness. What's the purpose? That the divine soul should metamorphosize, should transform the animal soul and help the animal soul reach a state of a state of surrender of its separateness to oneness with this we're discussing. This is the matzah which represents the surrendering of the ego to the source of oneness. This is the secret of of leaving Egypt that one ought to do every single day. Mamesh. This is not once a week, once a month, once a year. This is the daily work of a person to navigate and work with their animal soul to creating a conversation between the divine soul and the animal soul. So the animal soul could begin to align itself with the divine soul. The apex of this experience every day of is when you reach the words in this is what the Jewish soul can experience this oneness. And that's why we mention the exodus of Egypt and it's two separate mitzvah. There's a mitzvah to say there's a mitzvah to remember. The sages put them together because the spiritual leaving Egypt is the experience of really experiencing experiencing the oneness and then the animal soul can also experience this this consciousness because the only way you could do this is if you use the mind of the animal soul which is human the human mind and awareness of the animal soul is necessary and that's how the animal soul can join this process which is called it's a little bit of an abstract text a deep mystical text let's try with God's grace to to bring it down and explain what the is teaching us here he uses the gmor that the eight was grain because when the child eats that grain he or she starts saying mama dada aba and as we explained those words on one hand seem empty well what do you know about father and mother you know, hakeshi. What do you know about father and mother? But that's a mistake. They're very far from empty. Sure, the baby is not capable of formulating in their own brain, you know, this whole presentation of what it means to be a mother and a father. But as says in those words, father and mother, you have everything. But you don't have it in a way that is expansive with words, you know, in a verbalized, articulate, expansive fashion. But the whole true depth and magnitude is embedded and compressed and contained in that one word aba because that's what the child is capable of at that moment. There's a very interesting story actually about the writer of this discourse. It's his mother her name was Rabbita she was a daughter of the balatana and she was the mother of this boy. His name was Manak Mendel and she passed away very young. It's a whole story. She felt that there was she was a very very saintly woman and she felt that there was a huge kit. It was a huge uh uh decree on her father to die young because of everything of the depth of that he revealed inas and she called in three of his greatest she made him swear that uh she made him swear that they're going to do whatever she says and usually people but they trusted her so much they did that and then she said that she decided she's giving away her life for her father and they took out the cifra and she did a whole ceremony with This was right before and the second day of rish the first night of rash her father came home from shul and he saw his daughter and he started to say you know and she interrupted him and she said the second day of she fell ill the next day she passed away before she passed away she made a deal with her father that he's going to raise her son he was a baby going to raise him like a son and he put his crib in his room his room obviously he had a wife and they had open the house and we each there's actually a niggan in it's known of that would sing when he went to the grave of his mother when he went to the grave of his mother he composed a song it's a very very emotional song so he was extremely close with his grandfather extremely close she passed away this a day after nun what would that be 1791 he was a mamish a little baby so his grandfather was extremely extremely close to him One day he's sitting on his grandfather's lab, the Balatanya. And you know the picture of the Alterba, you know that beautiful painting that was taken when he was in prison. I don't know if you know that painting of the Balata, the Alterb, you know, with the the white beard. You know what I'm talking about? That was taken when he was in prison. A gentile draw and you could see what he looked like in a prison cell. This is what he looked like in a prison cell. You know, it looks like he was in his full Vegas. Just understand who this person is. So, uh, he was sitting on the lap of his grandfather and he was stroking his beard. You know, like a 2-year-old kid who's stroking his beard. And what is he saying in Yiddish? He's saying zeta zeta zeta zeta. You know like you say tati mommy zeta zeta grandpa. So his grandfather wanted to you know stimulate his imagination. He said this isn't the zeta. This is the bird from the zeta. This is not the zeta. This is the beard of the zeta. Where's the zeda? So he goes to the cheeks and he goes zeta zed. He says no these are the cheeks of the zeda. The bakan. Where are the where's the zeta? So he goes to the eyes and he rubs down. is his name. This is the for the zeta. These are the eyes. And any limb that he touches, the nose, the mouth, the head, the here. This is the head. This is the here. These are the arms. These are the legs. But where is the zeda? And this boy remained quiet. It looked like he was stumped by his grandfather. They played this little game and he stumped him. He couldn't answer the question. Or so his grandfather thought. Okay. A few minutes later, he went off his lap and he went to play. And his grandfather continued learning whatever he was doing. And suddenly his grandfather hears a scream. Ah, it's his grandson. So he comes running. He comes m running. And he sees that his grandson's finger is stuck, you know, like a door slammed on it. It was stuck behind the hinges of the door that was there. Like the door slammed on his finger. And he screamed, "Ah." So he ran over, "Vos, vos, what?" And he looks at his grandfather. He smiles. He says, "That's the grandfather." It was all a prank. He did it. And he said, and his grandfather was stumped, right? There's something. How do what He was articulating something here. It's not the nose. It's not the beard. It's not the eyes. What is it? It's that that What's the word I'm looking for? as the libo, right? The rat, the love, the essence, the connection. You can't articulate. It's not a beard. It's not a nose, it's not eyes, you know, and it's like it's like a piece of art because in life, I can get stuck on the details, you know, these are the eyes, these are the nose. And he wanted to hear from him. Do you know the essence? The nose and the eyes and the arms and the legs all come out from connection, from relationship, from attachment, from dus, right? What does that look like? It's not we're connected with a rope. It's an inner it's an inner connection that can be articulated necessarily in words. It doesn't have to be articulated in words. So when a child is saying, they know something, but on what level do they know it? They know it the way a six-month-old baby could know it. But everything is there in that word. This is regular grain with a regular infant. Now we come to matzah experience. It's also grain. It's also dug, but it's must be deflated. It can't be inflated. What does this mean? It represents the the experience of surrender. The night before they're leaving Egypt, experientially, they eat food that does something to them. It allows them to say aba. It allows them to say, "Now, we're not talking about a six-month old baby anymore. Here we could be talking about 50 year olds, 80 year olds, 100 year olds, or 25 year olds, men or women, or children. Here we're talking about the bread of amuna. What is that? So that's what he's explaining here that the bread of amuna is this ability. What is amuna? What does amuna really mean? Why is it called amuna if you know it? Is it just blind faith? Is it naive? Is it stupidity? Like go figure it out. Why are you using amuna? Right? People love to say the word blind faith. What does blind faith really mean? If you would open your eyes, you wouldn't have faith. You want to be blind, be blind. Some people call it the leap of faith. What does it mean? The leap of faith. I'm not taking no leaps. You want me to walk gradually, I'm taking I'm not leaping over logic. I'm not leaping over intellect. But that's really not the concept of amuna. Amuna doesn't mean intellectual laziness. Amuna doesn't mean I don't want to think, so I'll just believe what you sell me. And then you sell me the Brooklyn Bridge, I'll accept it. You sell me the GGW and the Tapenzy, I'll buy that, too. That's not what amuna means. And muna is a deep sensitivity to the infinite experience of Hashem's oneness. The way it can be experienced by the child just like the child at 12 months or 12 and 1/2 months or 16 months or 18 months or two years says Aba and they're experiencing a connection, a relationship, but it's in the way that the child can experience it and articulate it in that word. The night before they left Mitsayim, this was what the matzah gave the Jewish people. It gave them the experience of divine oneness of divine reality but in a way that even a child in terms of spiritual development can experience it. And that's what amuna really means. Amuna means the experience of a higher reality the way it's experienced in the soul and in the body. Even when a person doesn't necessarily have the full full revelation because they see everything in the clearest and most beautiful and stunning way. So amuna is really like the sixth sense of the soul. It's the sense that when it's cultivated allows the soul to experience ultimate reality. But in order to do this one needs matzah like he says that's the difference between matzah and ktz because the idea here is the b of the yesesh the b of the yesesh. What does it mean? The bit of the yesesh. So here we have to understand how these two souls work and that's what he says. This is whereas mitim comes in. What does it mim literally mean every day? It means that I bring my animal soul into alignment at least to some level to some degree with my divine soul. What does that look like? So what the is teaching us here is something extremely powerful about life. We operate on two levels of consciousness. We don't have one soul. We have two souls. We don't have one battery. Your phone has one battery. Your computer has one battery. Your lamp, whatever it is that you're using, it has one battery. Thank God we don't have one battery. We have two different engines. We have two states of consciousness. And each one, by the way, can have like a billion parts. In other words, we don't have a mono, we have a mono brain, but we don't have a mono mind. We have many different minds. We have many different parts that are operating constantly. And each one has an opinion. Each one has an opinion, and they know how to say their opinion loud. They don't say their opinion only through words. They say their opinions through when you're feeling anxiety. That's an opinion. Somebody just said an opinion. When you're feeling tension, when you're feeling stressed, when you're feeling fear, when you're feeling sad, when you're feeling depressed, when you're feeling happy, you're feeling positive, negative, these are all opinions. Somebody is speaking. Our bodies don't only speak through words. Actually, words are a very very small part of its communication. Our bodies mostly speak through the nervous system. They speak through instincts, through emotions, through feelings, through experience. And that's why that's why learning about these things are so important because without that there's no self-awareness. So it's like imagine there's a courtroom. You ever watch what happens in the Knesset when everybody talks at the same time? You ever see what happens, right? So that's often what happens in our body like everybody is screaming at the same time and you need like you know you need a mother in the room to say everybody will have a turn. I get it. But we want to be able to understand those conversations. But generally talking about the divine soul, the animal soul and there's a big difference between these two souls. The divine soul is what it means. It experiences the world as being a part of Hashem. That's what it is. It doesn't need convincing. It doesn't need lectures. It doesn't need its experiences the world from the divine perspective because it is a piece of divinity. It is a piece of alus. It's infinite consciousness in each person over there. There's very very deep clarity in the person. The person knows who they are. They don't have to protect themselves. They never have to be defensive. They're never insecure. God is not insecure. Your nam your neph is not insecure. They also don't struggle with feeling I'm inadequate or I'm unliked or I'm lonely or I'm broken or I'm devastated or I'm a loser or I'm a traitor I'm a terrible and then kiss you're literally a derivative of infinite consciousness of Hashem. So in that sense the person is perfect. You're whole. You're flawless. You're gorgeous spiritually, physically, emotionally. You're as good as can be. Like we say in we say it every day in ding in God's space there's confidence and there's joy. Whenever you how do you know you're in the space of your divine soul there's confidence and there's joy. Confidence doesn't mean ego. This is a type of confidence where there's no need for ego. It's a different type of confidence. A confidence where you're just a channel for everything holy and sacred and infinite. It's much greater and deeper than the ego can ever take me because the ego can only get me as far as the ego can get me. Here you become infinitely powerful. It's a different type of confidence and you could feel it in your bones. The different type of confidence. It's a confidence that comes from external validation which usually lasts for around 6 minutes. You know what I'm talking about? Until I get the next one, the next text, the next text, the next text. And then I need another thing, another thing. Because it's a fake it's it's it's it's fake news. As somebody likes to say, confidence of the divine soul is a different type of confidence. A confidence because it just knows who it is. It doesn't have to prove itself to anybody. It it just knows who it is. It's like living in flow. It's in flow. It's just in flow. It's a certain peacefulness. It's a serenity. It's a tranquility. I can't really describe it in words because it's an energetic experience. But if you ever experience it energetically, it's not something I can get from any compliment that anybody will ever give me in my life. I like compliments. I'm not going to deny that. It's much nicer to get a compliment than to get a text. You know, you're an apicaris, you're whatever it is. Much nicer to get a compliment. Fine. No question. But this this level of fulfillment is something that comes from a very very internal place. It's not something that people can see or will see or won't see. just an internal energy where there's a peace that flows that vibrates literally through your bones, through your senus. You could feel it in your muscles. There's an ease over there. Why is there an ease? Because you know that you are essentially a gift to the world. Not because I'm special or arrogant. Because I am the light of Hashem that Hashem is choosing right now to send into the world through me in my way and through you and your there's also never competitiveness. It's like there's nobody can take away my light. Nobody can take away your light. There's nothing anybody can do because this is something and it's really nothing to do with me. It's like it's not my credit. My credit is only to show up to it to say I'm the channel to actually surrender everything else to it. And the moment I try to hijack that blessing for myself that's a form of idolatry that's going into mitz that's actually confining myself. That's what the word mits means. Mits means I'm confined myself in a bubble. How? I have walls around me. How do I create walls around me? I just detached myself from the source. When you're in flow, there's no rules around you because you're just in flow. You may have boundaries, but those boundaries are very healthy boundaries. They're boundaries you choose in order to protect your flow. It's like a channel, a pipe. If you have leaks in the pipe, the pipe is not doing its job. Everyone is essentially a channel, a pipe. Mosher Raenu is the one who liberates us from and the the gum of Mosha is sino is you know what means in Hebrew a channel why could liberate people from Egypt because he himself embodied what that means a complete channel that's why Mosha says inh I will give you rain we say it every day in you're not going to give us rain believed he's going to give us rain these are the words that Mosha said I will give you rain because by it says His throat literally his throat his his larynx what is it called? Larynx right the larynx. Yeah. Mosha's voice box his throat his his his voice chamber as they call it. You know the was the flowing through him. So when I say I'm giving rain don't worry. Mosha's eye is nothing but a channel for Hashem's eye. That's why Mosha is the gumatri of of of a channel a true true channel. A true channel like aher needs to be hollowed out. The moment I try to hijack the energy and give it to me, take it from me. What I'm doing is I'm separating myself from the source and therefore I'm actually interrupting the flow. It's literally like plugging the channel. It's plugging the tar. And what happens? Poor pipe. Imagine the pipe starts thinking that he is generating the water. The pipe says, "Wow, look what a good pipe I am." You ever saw a good pipe that's not rusty that works? You have such pipes in your house. I'm still working on it. But whenever you have like a really beautiful pipe, right, and it's flowing on it's beautiful, right? The pipe is just channeling everything. You know, the shower head is working. You know those moments and actually the water comes down with pressure. It's gishmach. And then the shower head says, you know, I'm a pretty good source of water. Like I like it, right? And what happens of course is say I don't need anybody else. So we put some and of course next shower nothing is coming out. Nothing is coming out. I know this in my own experience. Sometimes I'll finish a class right and if Hashem has graced me the class has been amazingly moving and authentic with God's grace and people say it. People get feedback and my animal soul which thinks it's separate and it has to survive as separate right away tells me in its own way. He doesn't say it with words. Hijack this experience for yourself. Like feel good about yourself. Take that credit. You did it. You produced it. It sounds good for 5 seconds, but it's literally going into mit. I know this. I know this from experience. I've I've been there, done it. It's literally going into mit. It's literally like the pipe deciding that it has generated the water. It's the stupidest thing. Pipe. You're amazing when you're a channel. Be a channel. That's what it is. There's nothing else. The greatest thing you will ever be in life is a channel. The moment you decided you're the source instead of the channel, you are robbing yourself from your greatness. There's nothing great about you becoming something that you're not supposed to be. You're not and therefore you're never going to be. You're just going to be chasing more and more fake validation, fake news. Moshe was the embodiment of that literally. So he could say I'm going to give you rain because the eye of Misha there was no ego there. So Mitsaya means I literally go into that bubble and this is where the animal consciousness comes in. The animal consciousness has a very different type of consciousness. The animal conscious kind is like every animal and its main job is to keep me alive and it does a great job. It tells me now you're hot, you're cold, you need to eat, you need to sleep, you need to go to the bathroom, you need to take care of yourself. But it also teaches me how to survive emotionally. So it develops all these types of emotional reactions and coping mechanisms that in its own mind will keep me safe. So in the animal soul's perception, I'm not a channel. I am I y I have an ego on it. I got to protect it. And the more I could build that up, the more the animal soul feels safe. But really the animal soul is just made to be a channel for the divine soul. But the animal soul in its own consciousness needs to be taught this because in its own philosophy because it's not it's surrounded by a so therefore that divine soul comes into the animal soul and on a daily basis means the conversations that the animal soul can have with the divine soul. The only way the animal soul can have those conversations if it feels safe with the divine soul and then the divine soul could tell the animal soul of course you want to keep me safe. Thank you. Thank you. But I want to explain to you the greatest safety you're going to have in this world is if you surrender your ego. There won't be more safety. You don't need your ego. The animal says, "No, no, I do need. I do need. I do need." And you have to It throws a tantrum. Literally, it throws it throws a tantrum. Uh somebody there was uh one of the prominent members of our class for many years. She moved to Lakewood was Mrs. Estie Eisenberger. She moved to Lakewood a little while ago. So she sent me a she sent me yesterday a clip and she still I'm not here physically but I'm still an avid student and I thought that this would resonate. She sent me this beautiful beautiful little video. Uh it really something amazing how you see how Hashem says in a said that if even if wouldn't have been given to us we would have learned many of the qualities that we need to know in life we would be able to learn it from animals. And he goes through from a from an ant you could you could you you could learn productivity and diligence if you know how ants work. And from a cat you can learn modesty and from a rooster and a chicken you could learn how to prepare for intimacy. It's a very interesting he goes through a lot a lot of things and uh and it's it's pretty fascinating and from an ant also you learn how not not to steal not to steal. They're very very honest with each other. Very interesting. So, here's this little clip. There was a cat, a little cat that was owned by somebody that abused the cat terribly and somebody went and rescued the cat and brought it to her home. But the cat was literally literally traumatized and you could see it. So, anyone who came even close to the cat, the cat started to holler and scream and cry and was frightened. You could see it. This person had a cat who was like a mother cat who knew that it's her job to adopt this baby cat. This kitten wasn't a kitten anymore. Was still very young. So you watch what happens. So this mother cat who's like a stepmother. It's not a it's not her biological mother, so to speak. I don't know if I could use that word, but whatever. What's the word they use for cats? When somebody uh an older female cat is taking care of the baby, whatever the word is. Surrogate. Okay, she comes into the to the place where the baby is and as she gets in this this baby cat starts screaming and literally because her body is literally frightened that there's going to be now you know more and more physical abuse to this cat. She knows it. She knows it from experience. And you watch what this senior cit this older female mature cat does. Literally all the studies about co-regulation that they talk about today, you literally see it. She doesn't run away. She comes in but very non-threatening. She observes the tantrum. She almost sees it and she remains very very calm and regulated. She literally remains completely calm and regulated. So she doesn't run away to remain regulated and she doesn't go crazy. She has this calmness and this baby doesn't stop screaming and screaming and crying and crying and she's very subtle and just gets a little closer but very very calm and like after a minute suddenly the baby with us it could take 30 years but with cats it could take a minute suddenly the baby starts trusting and gets closer and closer and becomes curious and it's amazing amazing you see the mechanism of healing she doesn't argue with the baby in cat language no I'm a good guy. I'm a good mother. I'll send you my resume. I'm really a good cat. She's not capable of hearing anything. She's frightened. The body is reacting from terrible, terrible pain and wounds. She also doesn't run away like, "I can't deal with you. You're immature. You're a baby. You're in a new house. Figure out your life and then I'll come back." You know, we have these two we have these two extremes like, "Figure out your mashagas. Your mother's a good woman. When you're ready, I'll come back." It's really a much deeper awareness that this baby went through something and is throwing a tantrum. She does not feel safe with you. Don't take it personal. And don't run away. You don't have to shut down. Don't be scared. You're bigger. You're fine. There's a danger here. She's feeling. Don't worry. You don't have to run away. You don't have to disconnect for your own safety. You're good. So, what does she need most? Presence. Regulation. Let your heartbeat regulate her heartbeat. I don't know if you know this, but with people, you see this with spouses, with parents and children, with good friends. If somebody remains regulated completely, they don't freak out emotionally, the other person can actually start experiencing that regulation from them and it allows them safety because there's nothing like the safety of really being seen. So now I want to show you the amazing I would say brilliant depth that now shows us how the divine soul speaks to the animal soul to take it out of mitz and it's all in the letter h versus it's all in that letter hey versus and this gives us literally the mechanism of how it happens. So now take a look. Take a look. It's the second to the last paragraph in your source sheet. The second to the last paragraph. Okay. Now listen carefully. You have to concentrate a little bit. It's not hard, but I want you to get the whole picture. Second to the last parag. And the remember has three lines. There's a roof and there's two legs. What are these three lines? We have here an acronym. The top line is known as the right leg is the left line is you'll actually also understand how Kabad got the name. Now it's not just some weird name. It's from the alterb it's from the balat. Let's understand the cabalistic writings there's the the zohariz all theidic writings the book works of mash explain that the system of the soul is comprised of building blocks just like matter is made up of building blocks it's called atoms molecules there is spiritual building blocks of the universe they're known as the 10 spheros the 10 characteristics which hashem emanated from himself And then there's the 10th which is which is after everything. The soul of a person the animal soul and the divine soul also are made up of these 10 building blocks. In each one of us our soul has the features of what does this mean? As you can hear in the words, it comes from is the faculties of awareness of understanding. Is the flash of wisdom. It's like the conception, the epiphany. Bina is the development of the idea. Das is integration of an idea. Like when it really resonates, you know, you get it. It says and she had a baby. Y doesn't mean he read her resume. Y means intimacy because real das is connection intimacy. So is awareness are the emotional faculties is feeling close to you, kindness, love. Is discipline, borders, strength. Is compassion and empathy is love. Gur is boundaries and is empathy. are the faculties that bring it down to execution. Net is the ability to fight for what you want to be victorious. Hid is gratitude, surrender, submission. Like to be maid, you can't always fight. Sometimes you have to say, "I'm sorry. I made a mistake. There's people who always know how to win and there's people who always know how to lose." No, there's and there's there's the ability to win and there's the ability to say hide, to be maid, to confess, to be vulnerable. It's it's very vulnerable. And then is communicativity bonding in the body is the right arm. Gur is the left arm. Is the torso and are the two thighs. And uh the is the place of the brisk the instruments in the body where there's connection where there's communicativity. Malus is actually what comes out the final product that comes out after all of this. Like what's the result? What do you say? What do you do? What do you think? Because that's what leadership is. A leader is always defined not by what he's thinking and what he's feeling but what he does. We don't care what leaders dream about. I don't care. I mean it's important but the main thing of a leader is how it affects the people. That's what malus say is how it affects the bottom line. The three lines of the he and the are these three parts of the soul. So the roof is awareness. The right side is which are the emotional connections. The left side is which is how we actually execute execute these emotions. But there's a huge difference between hey and in the he there's a little space on the top. In the there's complete blockage on the top. The only way you get to an open space in the is on the bottom. On the top you have no open space. In the h you you do have an open space. What does this really mean? So what this really teaches us is this is the entire difference between matzah and is there a little space on the top or is there no space on the top? Now what was the top roof? Remember is the ability of a person to have true awareness. The question is is there any opening that comes from there or not? Inst is blocked. You don't have access to that. You have to go through the two lines and the only place an opening is all the way on the bottom. In a hey there's an opening there. What does this mean in a person's life? This is the difference if the animal soul can leave mitz or not leave mitz. If the animal soul remains in a place of compulsive reactions and reactivity, it never ever can go out of mitz because it's it doesn't feel safe. It always needs regulation. Regulation always comes when you make an opening between the that there could be a flow from the so the animal soul can have an awareness that allows it to leave its mitz. What does this mean in a person's life? So let's make it very practically in a person's life. We know our brain has different parts to it. Right? Today we know in neuroscience you have for example the stem of your brain known as the amygdala. The amygdala is responsible for our survival. It's responsible for our safety. It's like a fire alarm in the house. It tells you not safe. Yes, safe. It's responsible for all the functional biological. They call it the reptilian brain because it's the same brain that a reptile has. An alligator, a crocodile, a lizard. They all know how to keep themselves safe and they develop these reactions. It's not a thought process. It's not a thought process. It's when there's a tiger in the room. If Rabbi Ywi tells you all, okay, don't be scared. Let's meditate. Close your eyes. We're going to breathe. You're going to relax, you know, release your muscles. You're like, this tight masha, I'm out of here. When the amygdala comes online and and and and thank and thank God, your amigdala is healthy. There's a fire. You run. You don't meditate. Why not? You can't meditate when there's no you can't meditate when there's no safety. When you're not regulated, what happens is the amigda says there's danger. So all the blood goes into the muscles. Your muscles become tight. You're ready to run. It go your body goes into a position of either fight or flight or freeze or fawn. But it's not a place where you could sit back, relax, release yourself, start evaluating things, think about things long term. You're not in that space. You can't be in that space. It's not your fault. And here's what we have to understand. If my animal soul never learned to communicate with the of itself with my nephe it's going and it's acting in an impulsive way and it's just on autopilot in order to survive. That's the is its only access of life is to that which comes down through its emotions and through its reactive emotions. In the hay, I tell the cat, I tell the animal, you're safe and you can go to your prefrontal cortex, which is your kma, your bina, and your das. And it could start having a conversation with the divine soul. And divine soul could give it a big hug and say, "All of your coping mechanisms were there to keep you safe, but you don't really need them because they're keeping you in mit. They're keeping you detached. They're not helping your life. You're miserable because of it. I understand why you're doing it. But this can only happen when my animal soul starts having communication with its own prefrontal cortex with the part of the brain. This part of the brain known as the prefrontal. We have the amygdala as the stem of the brain. We have the limbic brain which is a little higher. That's more the emotions that's like the chimpanzeee inside of you. The elephant, the mouse, the rat, there's more emotions, the monkey, however you want to define yourself. The sheep, the goat, the ox. And then you have the prefrontal which is the last part of the brain that develops right here. And this is capable of long-term vision of seeing pros and cons of making evaluations. It's capable of being curious. This is where there's there's bina there's das. As long as I'm not in this space, I can't expect my animal soul to make decisions from any other place because it's really the body reacting to an unsafe situation. It's actually expected. I have to have compassion for my animal soul. The beginning of is when I can get from a place of to a place of let's see it inside so we could see it even much clearer. Okay, but this is the point. So we learned about these three lines, right? The second to the last paragraph the roof is has the only entrance is on the bottom. You can't get in from the top. Sorry. You get in only from the bottom. In other words, my relationship, my relationship, my getting nurture from the soul, I only have access to the lowest part. I don't have access to the highest part. The has a little opening on the top. How do we define the remember? Her mouth she opens up with wisdom. What does it mean? She opens up her mouth within. And literally it means when she opens her mouth, you have what to hear. Yeah. Mama knows what she's talking about. He says it means something deeper. Means there's an opening between her mouth and herma. There is an opening between her higher consciousness and wisdom and her words. What often happens is my animal soul is afraid. So my words are not channeling my inner kma. I don't I'm not in flow. I'm in separateness. I'm just trying to survive. So now I may be angry. I may be jealous. I may be anxious. My triggers take over and the triggers tell me you're not safe in this relationship. It triggers my abandonment wound. A person who has an abandonment wound, they're constantly triggered. And that amigdalah says, "You're not safe. Your husband just said this. You're obviously not safe. Your husband has been out for lunch for 65 years. He's still out for lunch. He's forever going to be out for lunch. Your daughter-in-law says something. Your daughter says something. Your son says something. Your mother, your father, your brother, your sister, your brother-in-law, your sister-in-law, right? And it's I'm get triggered. The animal soul is like danger, danger, danger, danger, danger." And it's not with words. You just know you're anxious, you're upset. I'm offline. What happens is I'm not in flow. The divine soul is completely fine. But I have no way of communicating with my animal soul. My animal soul needs co-regulation. It needs to be able to surrender. It's happy to surrender, but only if I don't override it. If I force it and I say, "You idiot animal soul. You're such a shite. You're such a weird cat. You're such a victim. They bullied you. They bullied you. Grow up. Grow up. Come on. Okay. And it's pes and you should have a muna. You should have amuna. You should have amuna. I can guarantee you the animal soul like shuts down. It It doesn't It just doesn't work that way. To scream at a nervous system and say, "Relax, you idiot." Thank you. Thank you. That's exactly why I can't relax because anytime this is what I'm dealing with and it's a very very deep thing. It's not there. People have to you have to it's it's about authenticity. It's honesty because it's a very subtle difference between communicating something with empathy and compassion and trying to force it on the nervous system. When we force it on the nervous system, the nervous system, all it does is I have to be more uptight. And that's the fact if somebody starts coming to me and starts screaming at me, hollering at me, even if they don't think they are, the bottom line is I'm going to get defensive because that's what my animal soul does. Its job is to keep me safe. It's going to fast to keep me safe for my wife, for my husband, for my kids. It's going to keep me safe. That's what it's going to do. And it does it not only through telling me I'm hungry. That's part of the time. Sometimes too often. It's called binging. But sometimes it does it by getting angry, by just getting upset, exhaustion, whatever it does. But it it takes me off. I'm not in flow anymore. I'm in mitim. I'm in this bubble. I have walls around me. I'm not in the flow that we spoke about. To get the animal soul to a place of matzah, from a place of where it has to be separate, which is y ego, to a place of matzah surrender, you need to learn how to get from the to the h. It's a very tiny difference, but opening that opening on top. In other words, allowing the the animal soul to be able to find its own prefrontal cortex, giving it a safety emotionally and physically to be able to actually start seeing things from an expansive place. And that take that takes a void. When that happens, the divine soul could look at the animal soul and say, "Ah, let's now have a shir together. Let's talk." Divine soul will tell the animals, "I want to tell you the truth. The truth is that aid the truth is you are as safe as it gets. Trust me. I'm your best friend. God loves you. You're not a mistake. You call yourself an animal, but like everything, you come from the source. There's just you're in a lot of layers, and it's fine. And I get it. And when you get the animal soul at that moment, you'll see it starts crying. It starts crying and it's in. And that's the moment that bliss fills your body now. I wish it would stay that way. Tomorrow I have to go out of mitz again because God makes sure that every day we have to peel another layer. So tomorrow morning, somebody's going to make another comment that's going to get my cat right back into the cage. And I'm like, this is all a farce. And the animal soul smiles and says, "Okay, we're going to co-regulate again." The animal soul doesn't The divine soul doesn't divine soul, the divine soul doesn't run away, doesn't get scared. It's like, I get it. Yeah, this cat is afraid. And this is I'm I'm using the word cat because the nephew Bahamas could be a cat, could be a dog. It's an animal consciousness. Animals are not bad. They're actually very cute, aren't they? Huh? I know not everybody here loves animals, but some of you do. But even if you don't love animals, at least in the zoo, they're cute. At least from a distance, at least in a documentary, animals are not evil. Some of them can become pretty dangerous, right? If they're not domesticated, but animals could be very, you know, it says a kev, it says in kabalas ko le kev ko le all heart. There's a lot of deep emotions over there. You know, elephants have such deep bonds and memories and so we learn a lot from these behemoths and that's what the gamarra means. If the tyra wasn't given, it's in a page 100. You can learn a lot from God's animals because their wisdom is Hashem's wisdom. He embedded it in their DNA. So what we're learning here is to get the animals from a place of to a place of hey is because means I'm closed off on all sides. I'm closed off on all sides. The only way down is the only way out is down right doomsday. And I'm closed off. I'm literally closed off. How do you get from? That's the key to get from is literally to open up the the animal so that it could relax and it could start hearing a different music. Hearing that music changes everything. It could actually surrender. When I'm closed off, I can't surrender. I can't. Sorry. I can't surrender to God. I'm not safe. To surrender, you have to be safe. In fact, if you surrender when you're not safe, it's not a good idea. Your animal soul is actually smart. We understand that you shouldn't surrender when you're not safe. You can't. What if I surrender to an abuser? What if I surrender to somebody manipulating me? You're in a business and you surrender to somebody who's a con artist. Is that a good idea? No. Amuna is a very sensitive thing. You don't believe con artists. Don't use amuna for con artists. The lab once said something very sad and deep. He this was the days of Arafat and he said Jews have been blessed with a gift of amuna. And some Israeli leaders use the gift of amuna to believe in Yaser Arafat. And once you use amuna for Yaser Arafat, it's not rational. So whatever he does to the contrary, you're not convinced otherwise because it's amuna. He said the gift of amuna should not be used for Yaser Arafat. The gift of amuna should be used for Hashem, not for the source of goodness, not for a terrorist. But what happens is it was such a limit because he was really explaining is the holiness that the Jews are using amuna. They just don't have the direct outlet. So instead of using that money, they're using it. And that's why you see some people, they are so convinced in something, there's no evidence in the world. You would think a year and a half after October 7th, a few people would have maybe learned a lesson. But when you have a in something, you could pit go mishika with your craziness because it's insanity. Amuna is insanity. The question is when are you using your insanity? Remember we spoke about right? There's holy insanity. There's unholy insanity. Unholy insanity is doing the same thing again and again. What do they say? Repeating the same mistake again and again and thinking the results are going to be different. It's like this time the potato chips will not cause me to gain weight. Good luck. I'm just talking about me. I'm not talking about you. Maybe by you it will change. My metabolism has not changed from last year. So the when I'm in a place of of course I can't surrender. I have to always be alert. I have to be on guard. If there's lions all over the place, I'm not going to close my eyes and breathe and meditate. Sorry, I'm not. I'm going to be hypervigilant. And some people, they're hypervigilant their whole life. Social anxiety is part of this. What is social? It's a hypervigilance. Your animal soul is actually doing what it's supposed to do. The hay is you open up a a hole, an opening so that the could leak could trickle down into the animal soul. It could actually learn a deeper form of awareness. It could learn about life. It could learn about Hashem. It could learn about the world. It could learn about what it really really is and what it really really needs. I cannot override it. I have to work with it. I must work with it. And because of that, when we go through that transition from hey to from to hey, this is the transition from separateness to surrender. And that's where amuna is. What is amuna? The divine soul has amuna. There's no problem with amuna. Nobody struggles with amuna. What we're struggling is for the animal soul to be able to experience the amuna. No Jew ever in the past or in the future and the present has spas in amuna. The amuna can't you can't have spasm. Amuna comes from the divine soul. Divine soul is a piece of hashem. I don't have doubts if this hand is my hand or your hand. Should I have doubts about that? I don't. You know, how do I know? How do I know that this is not your hand? You know, in the puppet shows when you think you're holding one hand and you're holding another hand. And the answer is I don't need proof because I know this is my hand. I feel it. I experience it. I mean, I could say that I'm crazy, but I know that this is my hand and this is my nose. It's like you know this is your hand. When you're you know it, it's clear. When people say I have doubts in the you don't have doubts in the has pure vision. It experiences who it is. When we say what happens is my animal soul is experiencing a struggle with life the the the flow is interrupted. It's very hard to be a pipe to be a channel to be completely open. So once the Jew eats matzah we now come back to the das of the child who who digests this food and starts saying aba. This is the process that the animal soul could start saying father mother. What does it mean the animal soul says father? We're comparing the animal soul to a child. The animal doesn't have to understand the full experience of it. There are moments you can see it with your eyes. But even in that moment when I'm still a child, the child knows this is mama, this is dad. I'm not going to replace it for anything else because a child feels a certain safety with this mother, with this father. And the child knows that. You can't fool the child. Sure. It's not in a developed way. It's not in an expansive way. It still needs protection. Things can happen in the future. But at that moment, those words capture the full intensity of the experience. So when the the Jew eats mats pes, they're not just eating bread that's unleavened. You're literally eating that dugan, that grain that inculcates into the child. The experience of aba, the experience of amuna, the experience of this surrender, of this trust. What is amuna? Amuna doesn't mean I understand everything. I comprehend everything. It's the comfort to surrender because of the safety. Like when there's real real trust, I don't have to understand that six-month-old baby doesn't need to know where mommy is going. Doesn't even want to know where mommy is going. You remember? As long as you're holding me, I'm good. I don't care. You want to go to Australia, knock yourself out, mommy. You want to go here, do whatever you want. Don't abandon me. Baby doesn't have to figure out mommy and Tatty. That's the beauty of being a baby. I wouldn't mind being that sometimes. Let mommy figure it out. I have a smart father. Let him figure it out. The baby needs one thing, trust. The confidence, the trust. Energetically, what does that mean? The moment the animal soul can experience that trust. Aba imma, it can let go. It can let go. It could fall in. could lean in to the frequency of oneness and experientially it can go out of its mitz it doesn't have to protect itself tomorrow I again have to go out of mitz because it doesn't mean it was a failure is every single day there's layers and layers and layers to peel to create this alignment between the two souls so now let's finish the last line and it brings it together now we understand why when a person eats what's the penalty remember kurus to cut off. I mean, come on. What? You had a little You had a little piece of cake on past. Okay, you're not allowed to. But courageous. I mean, what do you do? You didn't, right? You didn't harm anybody. You ate a little piece of food. Fine. It was carbs. Okay. M is also carbs. So, he finishes off the last line. The idea of curus is actually a very visceral thing. You remember we spoke about the pipe, the channel. The worst thing you could do for the channel is cut it off from the source of water literally because the pipe power is that it channels the water. That's what curus means. Curus is not just some mystical idea. It means when the soul is cut off literally there's like a oxygen pipe that flows and somebody severs it or somebody unplugs it. Literally somebody unplugs it. What happens then? The pipe doesn't have the oxygen. It's channeling it. If I pull out the computer from the plug, the refrigerator, the refrigerator can't continue to cool the food. Not because it doesn't want to, because it doesn't have electricity on its own. The wire channels the electricity. The refrigerator is not stuck by being connected to the to the to the wire to the plug. The refrigerator is alive because of that. Putting your soul into the plug simply means you're connecting yourself to the source of life. You actually could become alive. You're not a refrigerator. You're a person. Barakashem, but you're alive. Pulling out the plug is not, oh, I'm going to be independent. I don't need the plug. Fine. You don't need the plug. Okay. Very smart. So, take out the plug. I don't need anybody. I'm on my own. I'm lonely. I will do it. So it lasts for a few minutes, but the the refrigerator doesn't have electricity. All the food is going to be spoiled in a few years. Pulling putting in the plug is not a form of weakness. It's a form of strength. It's recognizing where the electricity is and what you're capable of doing. Imagine the body says the limbs of the body make a meeting and they say, you know, this little brain in my head and my skull, it's been two or three pounds. It's little jello and it decides everything. We're done. It's a little dictator, a little Napoleon sitting in the top of my brain as Mamish Napoleon was a short little guy and he wanted to conquer the world. That's my brain. Like this little Napoleon was Napoleonic complex. You know about Napoleonic complex and he's going to run my I'm I'm done. And you know we're stronger. My muscles are stronger. My arms are stronger. My legs are stronger. And the body comes together. And what do they do? They take this little Napoleonic arrogant egocentric narcissistic self-centered controlfree called the brain and they throw it out. You know the end of the story? I don't have to tell you the end of the story. The brain ain't your enemy. The brain is what allowing you to be alive. The brain is everything. You know, your brain is your best friend. Your brain is everything. Lean into your brain. Surrender to your brain. Your brain is you. You are your brain. You're not separate. It's a central nervous system. When the hand is detached from the brain, it's not a hand anymore. It's a piece of it's a corpse. It's a piece of dead meat. Only when it's attached to the brain is it alive. That's the idea of the hay that never could surrender to that that's its experience. That's the experience of matzah. And therefore he says when a person eats what happens I create that instead of that hay I put those walls around me. So I'm not in that flow anymore. Now I'm looking for substitutes. Now I need other things to fill me because I'm not in that place of flow because the person is not absorbing the amuna that trust that faith that ability that you're in the frequency of oneness which is the foundation of all. So that's the gift of what says that it's bread of faith that when a person eats matzah they're actually eating alus they're eating godliness. They're eating something that has a secret energy in it energy that opens up the soul to be able to experience and be able to say aba to be able to say imma. And it's not just words. It's the experience of the child that in a very very childlike space, but in a very genuine place, it experiences an intimacy and a relationship that can fill it and allow us to leave our personal and collective Egypt. Everybody have a beautiful and wonderful week. Next week we have a classm next week same place 9:30 next Tuesday. I just want to say sh I'm sorry just one more second and that is this shabas for those who are interested in 10th gimmel 5:30m shabas afternoon we have a shabas hagal dash or a sermon for men and women and children it's in 10th gimmel on 18 forche where the classes used to be by the tent it's this shabas a prep sermon whoever is interested 5:30 in the afternoon have a beautiful week We weren't because it's our aod every day to see this over and over again. Right. Right. Yeah. Yeah. Exactly. Well, this is the whole purpose of creation that Hashem wanted. He wanted to live inside our bodies, inside our world. So, that's inside the animal soul. Of course, if nothing would have been created, we would have just been part of the source. So the idea of is to create an opening, a p a an opening from the which is the matzah, the bal, the oneness into the animal consciousness so that what's on the bottom receives its nurture all the way from the top. So that animal consciousness can experience can experience the kma. Thank you so much. Yeah. In in int the gets completely concealed and diluted in the two legs and we can't receive that higher awareness. The information that's coming to us is very reactive. It's very impulsive. It's very instinctive and there's no consciousness to it. And I'm I'm stuck in Egypt. I'm literally stuck in Gulos. It's very very powerful. Yeah, you got it. Yeah, that's a good question. That's a good question. He actually discusses it later. Why don't we eat matzah a whole year? The answer is because the foundation of everything is surrender. But ultimately the purpose is not just to remain in a place of surrender. The purpose is to utilize all of our faculties and all of our identity to the point that all of us becomes a channel. It begins with bittl. begins with surrendering everything to the source. But ultimately the point is that our full presence should become channels. You get it? Even the becomes permissible. In fact, it's interesting. The first night of pes we eat matzah. The second night of pes we start which is the counting of the is from barley which is animal food. And you go the 49 days on is the 50. So you work through the animal mid the seven mid seven on is the 50th day. They used to bring the only carbon in the year in the B mikdash from because after you work through the animal soul now it's about its presence. Your presence itself the itself becomes part of it. It's not an enemy anymore. Yeah. Yeah. Because it's not arrogant. It's not separate anymore. It's not an arrogance that's a defensiveness. It's it's the full presence of a person's faculties and their entire identity. It's a different type of confidence. It's a confidence that is aligned with the source. So you don't have to banish the comets. You understand what I'm saying? Good question. That's true. That's true. Every day. Yeah, you're right. Yes. because it's really a very deep energetic experience. It's not words. It's not an idea, you know, it's a lecture and idea. It's really a constant uh conversation with all of our parts. It's literally every day it's it's it's it's opening ourselves up to the experience of internally and and yesterday's m will not cut it for today and even this morning won't help for this evening. Exactly. But you know the moment we realize how how precious this work is a person becomes grateful it's not a burden like uh it's really it's really almost like breathing it's like it's liberating like of course I'm going to breathe I want to breathe so the tradition where I come from we were very careful not to eat gibr only non gabbr there's a reason for it I'll explain it to you you want to know okay if you ever go into a matzah bakery and you look at a coat afterwards You'll see it has flour on it. Why? Cuz particles of flour are all around. You understand? So when they bake the matzah, sometimes there's a particle of flour that may have not been baked and if it gets wet, it becomes. So that's why some people are very careful with it. The are extremely careful and the even more. Your son-in-law is probably very strict. Yeah. Yeah. Yeah. Yeah, for me it's not embarrassing. So, it's far you can mention, but I know for people who do it, they do it. It's different customs. That's true. I know they're very strict. They're very strict. I'm familiar. They're very strict about and other but not everybody is. I hear you. Yeah. Yeah. Yeah. Yeah. Don't take it personal though. Just breathe and enjoy life. And it's better if they don't eat cake anyway. They can use they can lose weight. Tell boys they don't have to eat cake. It's good that they don't eat cake. Let them eat oranges and bananas. Okay. Well, miss have a beautiful yam. Listen, we always have to remember what the source of everything is. The moment it becomes, you know, people get sugar. Yeah. It's always we always have to remember we're here to serve God. We're not here to serve our ego. So that's the main thing. Yeah. Yeah. I think really we can only do is we can just motiv we can we can just project and radiate what it looks like to leave mam in our own life by not getting sucked in and slept down their rabbit hole and just continuously radiate. I'm going to go back to that cat. She demonstrated. She didn't preach. Isn't that incredible? She demonstrated to this scared cat what presence looks like. And deep down the baby cat, it just took her a minute where it takes longer, knew that that I like that because deep down everybody wants to leave mim. Nobody wants to live in defensiveness and and and anxiety and anger and jealousy and shut down. We do it to survive. You know, couples don't get along. They're tortured. They would love to have a good rel. They just don't know how. The wife is frightened for her life and the husband is frightened for they're like two little cats, two little babies that are scared of each other. And I get it. You can't judge either of them. I know. I've been there. I know. I know the experience. You know, we've all been there in one way or another. It's like almost creating this safety of saying you can talk about your stuff. Don't be ashamed of your animals. I think that's a very big piece. The moment we realize that we don't have to be scared of any part of us and we can express it, we can talk about it. We don't have to be isolated and abandoned because of it. It frees up so much space. It tells the animal soul, "Oh, I'm not so bad. You're still going to like me even if you know what I thought yesterday about you." And you're like, "Yeah, it's fine." I see the soul behind the trauma. Right? How many husbands are in prison that they can't be honest with their wives about their struggles? How many wives are in prison? They can't be honest with their husbands about their struggles. It's very, very hard. You know, I don't know if the husband and wife are supposed to talk about every single thing. I mean, it depends on their relationship. You know, how deep, how mature, how stable, whatever. But the isolation that happens in so many relationships because of the lack of safety. Because if I tell you my truth, you're going to run away. You're not going to look at me ever again. Or the other way around, you're going to completely try to, you know, convince me out of it. And and both don't give me the safety. So when people really learn that, it's it's life-changing and and you know, we can't preach it, we can't uh we can't give a speech about it. I mean, it's it's embodied. I can only embody it because that's where co-regulation happens. It doesn't happen in lectures. With all due respect to Rabbi Yway Jacobson in his lectures, thank you so much. Yeah, you get it. Yeah. You embody it. You bury it. You understood the difference of the H and the Huh? Opening that. Oh. Oh, very nice. Semach. Very nice. Beautiful. The is here to make us grow. Beautiful. And Seak is the man. Saddic is the gumatri of men. Oh, really? I think so. Wow. And I think Yeah. Right. Yeah. And also means righteousness or charity. Thank you. Yes. Right. So it's it's literally it it's it's it's quoting Hashem. But you're right. When we say we're trying to align ourselves with that space, yes. This class is brought to you by the yeshiva.net. Please help us continue the classes. Make even a small contribution at ww.theshiva.net/donate.